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Published as: Vijay Kumar Manandhar, ‘Ven. Buddhabhadra and His

Contributions in Buddhism in 5th Century China’, In Shanker Thapa
(ed.), Northern Buddhism in History, Kathmandu: Vajra
Publications, 2008.

Buddhabhadra: A Nepalese Buddhist Scholar in Ancient China

Dr. Vijay Kumar Manandhar

Tribhuvan University

Nepal

Nepal and China have a long history of cultural and political relations. The first
recorded official relations between Nepal and China date from the middle of the seventh
century A.D., although unofficial contacts between the two countries began in the fifth
century A.D. through cultural delegations. Nepal-China cultural relations began through
Buddhism, which was also a common ground for intellectual and spiritual interest, and
intercourse and interaction between Nepal and China. Some of the most prominent figures
who immortalized Nepal-China relations are Fa-hsien, Hsuan-tsang, Wang Hsuan-Tse,
Buddhabhadra and Arniko. Among them, Buddhabhadra, a prominent Nepalese Buddhist
scholar has contributed a lot in Chinese Buddhism.
One of the most significant events in the history of Nepal-China cultural relations was
the introduction of Buddhism into China in 67 A.D. After their rise to power in the fourth
century, the Emperors of the Tsin dynasty worked to promote Buddhist ideals by constructing
monasteries. The fifth century was also a remarkable period in the history of Nepal-China
cultural relations as it witnessed a marshalling of activities designed to promote Buddhism on
the part of Nepalese and Chinese monk-scholars. Here it should be pointed out that following
the introduction of Buddhism in China, the Buddhist community in China faced several
problems – (a) the translation of Buddhist texts with their highly technical terminology, (b)
confusion caused by erroneous translation of the Buddhist texts, (c) the misunderstanding of
subtle and mystic ideas in Buddhist philosophy, and (d) a lack of disciplinary codes for
monastic life. As a result, the Chinese monk-scholars were prompted to undertake hazardous
voyages to the Buddhist holy lands of Nepal and India to collect complete and purer sources
in order to enrich the Buddhist literature in their homeland. This led to the visits of renowned
pilgrim turned monk-scholars Fa-hsien and Hsuan-tsang to Nepal and India in search of
genuine texts and the true doctrines and to pay homage to the far-famed Buddhist holy places.
 Some of the important features of Nepal-China cultural relations were that it was
established by the selfless Buddhist monk-scholars of both Nepal and China, who promised
to carry the message of love and compassion which Lord Buddha delivered for the
emancipation from suffering of mankind. The cultural intercourse between the two countries
was mainly initiated by the Chinese. Here it should be pointed out that there is also a list of
prominent Nepalese Buddhist scholars who rendered valuable services in the propagation of
Buddhism in China. Buddhabhadra was the first Nepalese monk to visit China in the fifth
century A. D. Besides him, two other Nepalese Buddhist scholars Vimoksasena and
Subhakarasimha went to China in sixth and eighth century respectively and made
contributions to the spread of Buddhism in China by translating Buddhist texts into Chinese.
Unfortunately, Nepalese have not recorded the great accomplishments of the prominent
Nepalese Buddhist scholar Buddhabhadra and others who went to China with a purely
missionary spirit and whose names are interwoven with the history of Buddhism in China.
Buddhabhadra was indeed the torchbearer of Nepalese civilization abroad. Significantly, the
Chinese have not only preserved the name of this Nepalese Buddhist scholar, but also have
preserved the records of the Chinese Buddhist monk-scholars Fa-hsien, Hsuan-tsang, Seng-
tsai and others who went to Nepal. Seng tsai a monk of the Tsin dynasty (265-420 A.D.) had
not only visited Nepal but had also written Wuo-Kuo-Shih (Matters Concerning the Foreign
Kingdoms). Apart from the fragments of his work, which are included in the Shui-Ching-Chu
(Commentary on the Water Classic), there are some quotations in the Yuan-Chien-lei-han
(The Ch'ing Encyclopedia of 1710) as well. His work provides us with an interesting
description of Kapilavastu, including an important source of information on the topography
of Lumbini, the birthplace of the Buddha. Seng-tsai's work was older than the account of
Fa-hsien.
The discovery of four monuments called the Black Dragon Spring in Yanchow near
Nanking in the Kiangsu province of China has revealed that a Nepalese Buddhist scholar,
Buddhabhadra Shakya, (Buddhavatam) visited China in the fifth century A.D. In fact,
Buddhabhadra Shakya, whose name means Man with a Conscience was not only the first
Nepalese to go to China and to devote his whole life to serving the Chinese people, but also
one of the great Buddhist scholars of Nepal who worked for the promotion of Buddhism in
Kashmir and China. The Chinese transliteration of his name is Fo-t'o-po-t'o-lo and was
translated as Chueh-hsien. Although his family was originally from the western part of Nepal,
Kapilavastu, the hometown of the Buddha, they had settled in Nagarahara (the modern
Jalalabad in Afghanistan) where Buddhabhadra was born in 358 A.D. According to one
tradition, he is said to have been born as a member of the Shakya family, which claimed
descent from King Amrtodana, an uncle of the Buddha. Having lost his parents at the age of
five, Buddhabhadra, along with his grandparents moved from Nagarahara to Kapilavastu, but
his grandparents also died soon thereafter. Left an orphan at an early age, some kindhearted
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people took care of him and Buddhabhadra was admitted to the Buddhist Order. From his
very childhood, he had taken interest in Buddhism. By the time he completed his studies at
the age of seventeen, he had acquired a profound knowledge of Buddhism. It was said that
even at an early age, he read a thousand words of the scriptures daily. It was also said that
once his fellow-student Sanghadatta, while lost in meditation, once saw Buddhabhadra
appear suddenly, and asking him whence he came, he said he had been to the Tushita heaven
to see Maitreya. His teachers also gave him a very good and in-depth knowledge of
Buddhism. As he became a very talented and learned scholar, Buddhabhadra's name became
famous in the then Buddhist world. While visiting several Buddhist holy places and Viharas,
he came into contact with many Buddhist scholars. During his visits to various Buddhist
Viharas, he happened to reach Mauthyan Tholo Vihāra of Kashmir. At the request of the
abbot of the Vihara, Buddhabhadra remained there and started giving teachings to the
Buddhist monastic community. He proved to be a talented Buddhist scholar. During that
period, Nepal's far-flung reputation as the birthplace of Lord Buddha had attracted the
Chinese visitors. Chinese monk Fa-hsien, at the advanced age of sixty-five, along with four
other Chinese monks spent fifteen years in India from 399 to 414 A. D to make a thorough
study of Buddhism by procuring authentic texts on monastic discipline and searching for
famous Buddhist scholars to bring back with them to China. He helped make the trip of
Buddhabhadra ever to visit China successful. It is said that Fa-hsien met the Nepalese scholar
and had decided to translate many of the Buddhist Classical texts into Chinese in
collaboration with Buddhabhadra.
At the time of Fa-hsien's visit to India, there was another Buddhist party from China,
visiting India independently of Fa-hsien. They also came to Kashmir, a prestigious Buddhist
centre for learning. Chinese delegation, at the time of its departure, requested for the
Buddhist community there to send a scholar of repute along with them to China. The head of
the Kashmiri Vihāra strongly recommended the name of Buddhabhadra, stating that he was a
descendant of the Buddha. Moreover, he was a great scholar of Buddhism. Therefore, the
Chinese delegation requested for Buddhabhadra to go along with them to China. At first, the
Nepalese scholar was reluctant to go on the grounds that China was a faraway and completely
a new place. But afterwards, following Chinese requests as well as thinking that he could
propagate Buddhism in China as well, Buddhabhadra decided to go and preach Buddhism in
faraway China. Buddhabhadra set out for China with the Chinese monks in 406 A.D. While
making the over-land journey towards China from India, they crossed six countries and faced
many difficulties, and reached Vietnam via Myanmar. From there they continued their
journey by sea. During their sea-journey towards China, it was reported that Buddhabhadra
impressed all his fellow travelers by foretelling the strange events that were to come. At last,
they reached the port of Tsingtao of the Chinese province of Shantung in 409 A.D. From
there they went to Ch'ang-an (the modern Sian in Shensi province), the then capital of China.
Upon their arrival at the Chinese capital, they were greatly welcomed by the Emperor as well
as the people of China and were taken to Ch'ang-an's biggest monastery. After his arrival in
Ch'ang-an, Buddhabhadra, an adherent of the Sarvāstivāda sect, started preaching
Buddhism. He solved a lot of puzzling questions regarding Buddhism from Chinese monks
who were greatly convinced by his answers.
Buddhabhadra provided a great influence on Chinese Buddhism whose focus was less
on sutras and more on reflection. At that time, Kumarajiva was also very popular in China as
a Buddhist scholar. Chinese Buddhism would then issue forth from the Sutra oriented
followers of Kumarajiva and the meditation orientation of Buddhabhadra's followers. Shortly
afterwards, due to doctrinal differences, he came into conflict with Kumarajiva. The
followers of Kumarajiva fabricated charges against Buddhabhadra. It is said that some
people, who became very jealous of Buddhabhadra's learning and popularity, tried to defame
him by fabricating certain charges. But afterwards, when the truth was revealed, they
repented. This resulted in the expulsion of Buddhabhadra from Ch'ang-an. In 410 A.D.,
Buddhabhadra arrived with some forty disciples at Lu-Shan, where Hui-Yuan, the noted
Chinese monk scholar, warmly welcomed the Nepalese Buddhist scholar for his reputation as
a Dhyana Master. Later on, along with his disciples, Buddhabhadra went to Nanking.
Upon his arrival in China in 414 A.D., Fa-hsien was baffled by the dispute between
Buddhabhadra and Kumarajiva. So, he proceeded to Nanking in order to assuage
Buddhabhadra. Later he was successful in persuading the Nepalese scholar to return to the
capital at Ch'ang-an, where he was warmly welcomed by the Emperor. After remaining for
sometime in Ch'ang-an, along with Fa-hsien, Buddhabhadra once again returned to Nanking,
where the Nepalese scholar became the senior translator at the Tao Chang Ssu Monastery,
giving guidance to more than a hundred monks engaged in putting the Buddhist scriptures
into Chinese. This monastery was the main centre of such work in China. While in Nanking,
collaborating with Fa-hsien, he started the project of editing and translating several famous
Buddhist texts from Sanskrit into Chinese. Here it should be mentioned that Fa-hsien had
brought many Classic Buddhist texts from India. It is to be noted that by that time, he had
acquired a profound knowledge of the Chinese language. Even after Fa-hsien's death in 420
A.D., Buddhabhadra was engaged in translation projects. The Nepalese scholar continued his
activities until his death at the age of seventy-one in 429 A.D. The tomb of Revered
Buddhabhadra has been discovered in China.
Now, fifteen of Buddhabhadra's translated works are said to have been preserved in
China. The most extensive of which was the Avatamsaka-Sutra (Discourse on the Garland) in
fifty chapters. This work was completed in 420 A.D. It is highly metaphysical and represents
the highest levels of Mahayana thought. In 416 A.D., along with Fa-hsien, Buddhabhadra
translated Mahāsānghika Vinaya into forty volumes. The most noted work which
Buddhabhadra translated into Chinese in collaboration with Fa-hsien was Mahāparinirvāna-
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Sutra (Discourse on the Great Decease) in six volumes. Others included the Vinayapitaka
(the code of monastic discipline) of the Mahāsānghika school in thirty-four chapters,
Buddha Vatamsaka Mahāvaipulya Sutra in thirty-four chapters, Buddhānusmrti-Samādhi (a
discourse on the contemplation of the Buddha), Gharva Sutra, Gyana Sutra, Samādhi Sutra,
Vaipulya Sutra and Manjushree Sutra of swear and vow. In addition to these texts, he also
translated several other Buddhist texts, which include Anantamukha Sādhakadhārani in 519
A.D., Tathāgatagarbha in 420 A.D., Kuan fo san mei hai ching in 420-423 A.D.,
Yogāćarabhumi in the second year of Lung-An of Eastern Chin dynasty, and
Bhadraćaryāpranidhāna. Besides Fa-hsien, other Chinese monks Hui-Yuan, Fa-Yeh and a
host of other monks were also engaged in Buddhabhadra's translation projects. A large
number of Buddhabhadra's works have been mentioned in Samuel Beal's Catalogue of the
Chinese Tripitaka.
Thus we can see that Buddhabhadra's efforts constitute a glorious chapter in the
history of mutual exchange among Buddhist cultures. He happened to be one of those
important scholar who had been instrumental in introducing Buddhist texts into China. He
made an outstanding contribution by propagating Buddhism in China through his translation
work. He also happened to be one of the prominent Buddhist scholars who was invited to stay
in the large monasteries of China. He was indeed a person of exceptional status, and his
career was typical. It is said that through his efforts, the 'Chan' (Dhyana) Sect, a sect
dedicated to the meditation teachings of his teacher Buddhasena, was propagated throughout
the region south of the Yangtze. Buddhabhadra, a well known Zen master gave a course of
lectures on the Dhyana Sutra for the first time in China in 413 A.D., and it was through his
instruction that many native practitioners of Zen were produced. His translation of
Dharmatara Dhyana Sutra and that of Avatamsaka Sutra may be said without exaggeration
to have laid the corner-stone for Zen. Buddhabhadra is also credited to have taught the
Chinese monks to wear monk robes baring one shoulder, to sit on hard ground and to eat only
one meal a day before noon. Thus, he worked tirelessly to expound the Dharma to the
Chinese elite as well as the laity. He was actively supported by the Chinese ruling class as
well as by the Chinese intellectuals. In this way, by spending twenty-one years in China, he
laid a strong foundation for the propagation of the peaceful message of Buddhism.
The friendship between Nepal and China was a direct outcome of Buddhabhadra's
working in partnership with Fa-hsien. For this reason, he can be regarded as one of the most
important Nepalese in laying the foundation of Nepal's cultural relations with China. It is also
said that Buddhabhadra's name, written in gold letters, is still found in China.
We observe in this scenario a Sino-Nepalese intellectual joint venture in the creation
of the new spiritual order. It should be noted that for a long time Buddhism played the role of
a great medium of a cultural exchange between Nepal and China. The monks scholars from
Nepal and China made outstanding contributions to the friendly intercourse between both the
countries. The accounts of Fa-hsien and Hsuan-tsang have always been held in high esteem
by the Buddhist historians of as a valuable source for the study of ancient Nepal.

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